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Mount of Olives Is a Single Peak of a Two-Mile Long Ridge That Borders Eastern Jerusalem, Forming a Barrier Between the City and the Judaean Wilderness to the East

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Mount of Olives Is a Single Peak of a Two-Mile Long Ridge That Borders Eastern Jerusalem, Forming a Barrier Between the City and the Judaean Wilderness to the East ma'aleh hazzeithim; τὸ ὄρος τῶν ἐλαιῶν, to oros ,מַעֲלֵה הַזֵיתִים) Olives, Mount of tōn elaiōn). Mountain with olive groves east of ancient Jerusalem, adjacent to the Temple Mount. The site of significant biblical events, including the triumphal entry, arrest, and ascension of Christ. Physical Features The Mount of Olives is a single peak of a two-mile long ridge that borders eastern Jerusalem, forming a barrier between the city and the Judaean wilderness to the east. (Walker, In the Steps of Jesus, 116). Sometimes “Mount of Olives” refers to this entire range, including two other peaks. Most of the time, however, it refers to the highest center peak directly across from the eastern side of the Temple Mount (Finegan, The Archeology of the New Testament, 155). The mile-long Mount of Olives proper is approximately 2,700 feet above sea level; it stands about 300 feet over the city, past the edge of the Temple Mount where the terrain dips into the Kidron Valley. From this perspective, the Mount seems much higher than it actually is. From the top, there is an impressive panoramic view. The Dead Sea lies 15 miles to the east—beyond the Judaean desert with the mountains of Moab on the horizon (Finegan, The Archeology of the New Testament, 170). To the west lies the city of Jerusalem with the Temple Mount. The Mount’s height is relative to the vicinity, and its position around the city made it a natural bulwark—doubling as a watchtower against eastern invaders, and a token of protection (Psa 125:2) (Walker, In the Steps of Jesus, 116). Josephus records the distance from the Mount to Jerusalem as approximately 3,300 feet in Antiquities 20.169, and as approximately 3,960 feet in Jewish War 5.70. Although it is known as a “Mount,” its scale probably does not match that of the common conception of a mountain. However, the distinction between a “hill” and a har) and ὄρος (oros) do not necessarily) הַר mountain” is hazy, and the original terms“ denote giant projections of land. Indeed, an ὄρος (oros) is defined as an area which is only higher than a βουνός (bounos)—a minor elevation (Danker, A Greek—English Lexicon, 724). The Mount of Olives sits on the eastern edge of a lengthy stretch of limestone soil which gives rise to the numerous olive groves that cover its surface (Mare, The Archaeology of the Jerusalem Area, 23). The Mount would probably not have been named for its olive groves if there were not noticeably more than elsewhere in the region. The olives would have also been economically significant for Jerusalem during the Second Temple period, when they were cultivated and harvested, as is evident in the Mishnah in Pesah. 14a. Olive oil was also probably the only export from Jerusalem (Jeremias, Jerusalem in the Time of Jesus, 7). Biblical Relevance Old Testament The Mount of Olives is first mentioned in 2 Sam 15:30. When David flees from Jerusalem to escape Absalom’s invasion, he crosses the Wadi Kidron (i.e. the Kidron Valley) and ma'aleh hazzeithim), literally “the ascent of the) מַעֲלֵה הַזֵיתִים goes up weeping to the olive trees.” He reaches the summit (called the place “where God is bowed down to”) and meets Hushai the Archite, gaining his help against Absalom (15:32). Past the summit is where David meets Ziba and turns over to him all of Mephibosheth’s belongings (16:1–4). Josephus adds that when David reaches the summit, he weeps and prays when he is able to gain a broad view of the city—as if the kingdom he beholds has been lost (Antiquities 7.203). The Mount of Olives is also mentioned in Zech 14:4. This prophecy to postexilic Israel describes a time when Yahweh will gather all the nations against Jerusalem to pillage it. Half of the city will be exiled before Yahweh then battles the nations. Yahweh’s feet will har hazzeithim), which “lies before ,הַר הַזֵיתִים) ”stand on “mountain of olive trees Jerusalem on the east.” The Mount will split, forming a valley by which the people will flee (14:5). With its plain description of the “mountain of olive trees” being east of Jerusalem, it is evident that this is the Mount of Olives. However, it may be that this occurs not on the Mount of Olives proper but on the southernmost peak of the entire range (Finegan, The Archeology of the New Testament, 155). Other points in the Old Testament may refer to the Mount, even if it is not explicitly named. The first of these is 1 Kgs 11:7, when Solomon turns from Yahweh and builds har) east of Jerusalem” to worship foreign gods (Mare, The ,הַר) places on “the mountain Archaeology of the Jerusalem Area, 113). Later, in 2 Kgs 23:13–14, King Josiah destroys Solomon’s idolatrous constructions “east of Jerusalem” during his campaign to rid Jerusalem of apostasy. In Ezekiel 11:23, Yahweh announces His judgment on Israel for their unfaithfulness, while promising to bring them into a right relationship with Him once again (11:1–21). In Ezekiel’s vision, the glory of Yahweh ascends from the middle of the city and “stood on the har) east of the city.” It is noteworthy that the glory of Yahweh does not go ,הַר) mountain far but remains in a position of prominence over the city. It is later in 43:1–5 that His glory returns through the eastern gate, i.e. from the direction of the Mount of Olives. New Testament In several episodes, the Mount is clearly the setting of the narrative. The first is the so- called triumphal entry in the Synoptic Gospels (Matt 21:1–9; Mark 11:1–10; Luke 19:29– 38). Jesus and the disciples approach Jerusalem and stop on the Mount of Olives (τὸ ὄρος τῶν ἐλαιῶν, to oros tōn elaiōn, literally “the mount of the olive trees”; τὸ ὄρος τὸ καλούμενον ἐλαιῶν, to oros to kaloumenon elaiōn, “the mount which is called of olive trees” in Luke 19:29). They stop near the villages of Bethany and Bethphage. Bethany is known to have been on the eastern slope near the base. Though the location of Bethphage is still disputed, it is widely believed to be near Bethany on this slope (Finegan, The Archeology of the New Testament, 162–63). Jesus instructs them to go into the village to retrieve the colt (Matthew has a donkey and a colt) on which Jesus rides into Jerusalem. John 12:1–13 is a roughly parallel story to the Synoptics’ accounts of the triumphal entry which features Bethany, but the Mount of Olives is not explicitly mentioned. Jesus’ teaching of the disciples about eschatological events after He tells them the temple would be destroyed takes place here (Matt 24:3–46; Mark 13:3–37; Luke 21:7–38). From the Mount of Olives they would have been able to look on the Temple Mount and the surrounding area. It also may have been inspired by the prophecy of Zech 14:4 (Walker, In the Steps of Jesus, 122). Matthew and Mark begin with the statement that they are on τὸ ὄρος τῶν ἐλαιῶν (to oros tōn elaiōn). Luke mentions after the discourse that Jesus was on τὸ ὄρος τὸ καλούμενον ἐλαιῶν (to oros to kaloumenon elaiōn), spending the night there every day He was teaching in the temple. Indeed, since there were not many villages on the Mount besides Bethany and Bethphage, the olive groves would be where many visitors would sleep—especially at Passover, when Jerusalem’s population more than tripled (Walker, In the Steps of Jesus, 118). Jesus’ arrest by officers of the high priest takes place on the Mount (Matt 26:30–56; Mark 14:26–50; Luke 22:39–54). After their last meal together, Jesus and the disciples go out to the Mount of Olives (τὸ ὄρος τῶν ἐλαιῶν, to oros tōn elaiōn). Only Matthew and Mark specify that they settle in a place called Gethsemane (which means “oil press”) at the base of the Mount, facing Jerusalem. Once more, the parallel in John does not mention the Mount explicitly, but says that after His discourses at the last meal, Jesus and the disciples go out across the Valley of Kidron to a garden where He is arrested. Because Gethsemane is directly across Kidron at the base of the Mount of Olives, this is most likely the setting in all accounts. The last clear appearance of the Mount of Olives in the New Testament is the ascension of Christ, narrated by Luke at the very end of his Gospel and the beginning of Acts. In Luke 24:50–53, after the resurrected Jesus has appeared to the disciples, He leads them out as far as Bethany. While blessing them, He withdraws from them and is “carried up into heaven” (24:51; some manuscripts do not include “and was carried up into heaven,” see Metzger, A Textual Commentary, 162–63). In Acts 1:6–11, Jesus offers His final instructions to the disciples. They then watch as He is lifted up and a cloud takes Him out of their sight. While they watch Him go, two men dressed in white robes tell them that He will come again in the same way they watched Him go into heaven, implying that Jesus may return on the Mount of Olives. No indication is given of where this takes place until 1:12, which indicates that the disciples return to Jerusalem from ὄρος τὸ καλούμενον ἐλαιῶνος (oros to kaloumenon elaiōnos), literally “mount which is called of olive grove.” Luke adds that this place is “near Jerusalem, a Sabbath day’s journey away” (NRSV).
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